Every moment of reaction and protest, however, usually accepts some of the basic ideas of the position against which it rebels. So the most popular forms of the clinical psychology, those associated with the founders of psycho-analysis, retain the notion of a separate psychic realm or force. They add a statement pointing to facts of the utmost value, and which is equivalent to practical recognition of the dependence of mind upon habit and of habit upon social conditions. This is the statement of the existence and operation of the "unconscious," of complexes due to contacts and conflicts with others, of the social censor. But they still cling to the idea of the separate psychic realm and so in effect talk about unconscious consciousness. They get their truths mixed up in theory with the false psychology of original individual consciousness, just as the school of social psychologists does upon its side. Their elaborate artificial explanations, like the mystic collective mind, consciousness, over-soul, of social psychology, are due to failure to begin with the facts of habit and custom. What then is meant by individual mind, by mind as individual? In effect the reply has already been given. Conflict of habits releases impulsive activities which in their manifestation require a modification of habit, of custom and convention. That which was at first the individualized color or quality of habitual activity is abstracted, and becomes a center of activity aiming to reconstruct customs in accord with some desire which is rejected by the immediate situation and which therefore is felt to belong to one's self, to be the mark and possession of an individual in partial and temporary opposition to his environment. These general and necessarily vague statements will be made more definite in the further discussion of impulse and intelligence. For impulse when it asserts itself deliberately against an existing custom is the beginning of individuality in mind. This beginning is developed and consolidated in the observations, judgments, inventions which try to transform the environment so that a variant, deviating impulse may itself in turn become incarnated in objective habit. PART TWO THE PLACE OF IMPULSE IN CONDUCT I Habits as organized activities are secondary and acquired, not native and original. They are outgrowths of unlearned activities which are part of man's endowment at birth. The order of topics followed in our discussion may accordingly be questioned. Why should what is derived and therefore in some sense artificial in conduct be discussed before what is primitive, natural and inevitable? Why did we not set out with an examination of those instinctive activities upon which the acquisition of habits is conditioned?